Ernest C Reisinger

Introduction

Many who regularly occupy church pews, fill church rolls, and are intellectually
acquainted with the facts of the gospel never strike one blow for Christ.
They seem to be at peace with his enemies. They have no quarrel with sin
and, apart from a few sentimental expressions about Christ, there is no
biblical evidence that they have experienced anything of the power
of the gospel in their lives. Yet in spite of the evidence against them,
they consider themselves to be just what their teachers teach them -- that
they are 'Carnal Christians'. And as carnal Christians they
believe they will go to heaven, though perhaps not first-class, and with
few rewards.

That something is seriously wrong in lives which reveal such features will
readily be admitted by most readers of these pages; no argument is needed
to prove it. But the most serious aspect of this situation is too often
not recognized at all. The chief mistake is not the carelessness of these
church-goers, it is the error of their teachers who, by preaching the theory
of 'the carnal Christian', have led them to believe that there are three
groups of men, -- the unconverted man, the 'carnal Christian' and the 'spiritual
Christian'.

My purpose in this booklet is to argue that this classification is wrong
and to set out the positive, historic, and biblical answer to this 'carnal
Christian' teaching. The argument from Church history is not unimportant,
for it is a fact that less than two- hundred years ago this teaching was
unknown in the churches of North America, but I am concerned to rest my
case on an honest statement of the teaching of the Bible. I have written
after study, private meditation and prayer, and after using many of the
old respected commentaries of another day, but my appeal is to the Word
of God and it is in the light of that authority that I ask the reader to
consider all that follows.

I must also confess that I am writing as one who, for many years, held
and taught the teaching which I am now convinced is erroneous and which
has many dangerous implications. As one who has deep respect for many who
hold this position, I am not going to attack personalities, but to deal
with principles, and with the interpretation of the particular passages
of Scripture on which the teaching is built.

In matters of controversy it must ever be kept in mind that a Christian's
experience may be genuine even though his understanding of divine truth
is tainted with error or ignorance. The opposite is also possible -- a
man's intellectual understanding may be good and his experience poor. I
pray that if I am in error on this or any other doctrine I shall be corrected
before I leave this world. I trust I am willing ever to be a learner of
divine truth.

I know that one of my motives is the same as that of many who hold this
erroneous view, namely, to advance biblical holiness and to seek to 'adorn
the doctrine of God our Savior'.

To accomplish my purpose it is of the greatest importance that the whole
subject should be set on a proper foundation. I do not want to make a caricature
of the view of others and then demonstrate success by tearing it apart.
I shall also seek to avoid disproportionate and one-sided statements. The
danger that we may 'darken counsel by words without knowledge' is still
with us. I pray that this effort will elicit truth and that the existence
of varied opinions will lead us all to search the Scriptures more, to pray
more, and to be diligent in our endeavors to learn what is 'the mind of
the Spirit'.

My greatest difficulty will be to achieve brevity because this subject
is so closely related to, and interwoven with the main doctrine of the
Bible, particularly with justification and sanctification, the chief blessings
of the new covenant. The subject therefore involves a right understanding
of what the gospel really is and what it does to a person when applied
efficaciously by the Spirit. Our view of this matter will also affect our
judgment of the relationship of the Ten Commandments to the Christian in
the area of sanctification, and of the biblical doctrine of assurance.

Some of the fundamental questions which need to be faced are these:

1. Are we sanctified passively, that is, 'by faith' only, without obedience
to the law of God and Christ? If sanctification is passive -- a view represented
by the slogan 'Let go and let God' -- then how do we understand such apostolic
statements as 'I fight', 'I run', 'I keep under my body', 'let us cleanse
ourselves', 'let us labor', 'let us lay aside every weight'? Surely these
statements do not express a passive condition, nor do they indicate that
by one single act we may possess the experience of 'victory' and thus become
spiritual and mature Christians.

2. Does an appeal to the so-called 'carnal Christian' to become a 'spiritual
Christian' minimize the real conversion experience by magnifying a supposed
second experience, by whatever name it may be called -- 'higher life',
'deeper life', 'Spirit-filled life', 'triumphant living', 'receiving Christ
as Lord, and not merely as Savior', and so on? The words we read in 2 Corinthians
5:17, 'Therefore, if any man be in Christ, he is a new creature: old things
are passed away; behold, all things are become new', do not refer to a
second experience but rather to what happens when any real conversion occurs.

3. Has the 'spiritual Christian' finished growing in grace? If not, what
is he to be called as he continues to grow in grace? Do we need to make
yet another class whose members are the 'super-spiritual Christians'?

4. Who is to decide who the carnal Christians are, and exactly what standard
is to be used in determining this? Do the 'spiritual Christians' decide
who the 'carnal Christians' are? Does a church or preacher decide where
the line is to be drawn that divides the two classes or categories? Since
all Christians have sin remaining in them, and since they sin every day,
what degree of sin or what particular sins classify a person as a 'carnal
Christian'?

5. Do not all Christians sometimes act like natural men in some area of
their lives?

6. Do not the inward sins, such as envy, malice, covetousness, lasciviousness
(which includes immorality on the mental level) demonstrate carnality as
much as do the outward and visible manifestations of certain other sins?

In Romans 8:1-9 there is a division stated, but it is not between carnal
and spiritual Christians. It is a division between those who walk after
the flesh (the unregenerate) and those who walk after the Spirit (they
that are Christ's). There is no third category.

Again, in Galatians 5:17-24 we have only two classes or categories -- those
that do the works of the flesh and those that are led by the Spirit. There
is no third or fourth class or group.

My purpose, then, in these pages is to contend that the division of Christians
into two groups or classes is unbiblical. I want also to show the dangerous
implications and present-day results of this teaching.

The interpretation that I will seek to establish is a result of studying
the proven and respected commentators of former days, such as, Matthew
Henry, Matthew Poole, John Gill, and John Calvin; and theologians such
as Charles Hodge (of the old Princeton Seminary), James P. Boyce (founder
of the first Southern Baptist Seminary), Robert L. Dabney (the great theologian
of old Union Seminary, Virginia) and James H. Thornwell (distinguished
Southern theologian who was Professor of Theology at Columbia, South Carolina).
I have also examined the writings of John Bunyan and searched the old Confessions
and Catechisms, such as The Heidelberg Catechism, and Westminster Confession
(that mother of all Confessions), the Baptist Confession of 1689 (The London
Confession, later known as the Philadelphia Confession), and the Declaration
of Faith of the Southern Baptist Church.

In all these sources there is not one trace of the belief that there are
three classes of men. All of them have much to say about carnality in Christians,
and about the biblical doctrine of sanctification and its relationship
to justification, but there is no hint of the possibility of dividing men
into 'unregenerate', 'carnal' and 'spiritual' categories. If the sources
I have named had come across the 'carnal Christian' theory, I believe that
with one voice they would have warned their readers, 'Be not carried away
with divers and strange doctrines' (Hebrews 13: 9).

I confess that I take up my pen in this controversy with deep sorrow. Although
the teaching that I wish to expose is so relatively new in the church,
it is held by so many fine Christians, and taught by so many able and respected
schools of the present day, that I can only approach my present undertaking
with caution and anxiety.

We live in a day when there are so many books and such a variety of teaching
on the subject of the Christian life that Christians are 'tossed to and
fro', and liable to be 'carried about by every wind of doctrine' (Ephesians
4:14). There is also the Athenian love of novelty and a distaste for the
old, well-tested, and beaten paths of our forefathers. This excessive love
of the new leads to an insatiable craving after any teaching which is sensational
and exciting, especially to the feelings. But the old paths lead to a 'meek
and quiet spirit' which the apostle Peter commends: 'But let it be the
hidden man of the heart, in that which is not corruptible, even the ornament
of a meek and quiet spirit, which is in the sight of God of great price'
(I Peter 3: 4).

The Issue in Controversy

At a church service that I attended recently, the preacher, a sincere minister,
was expounding 1 Corinthians chapter 3, and he said to a large congregation,
'Now after you become a Christian you have another choice -- either to
grow in grace, follow the Lord and become a spiritual Christian, or to
remain a babe in Christ and live like natural men.' He used 1 Corinthians
3: 1 -- 4 to state that there were three categories of men -- the natural
man, the spiritual man, and the carnal man. He described
the carnal man as being like the natural man who was unconverted.

This is the essence of the 'carnal Christian' teaching. One reason why
it is so widespread is that it has been popularized for many years in the
notes of the Scofield Reference Bible. A statement from these notes will
indicate the precise nature of the teaching: 'Paul divides men into three
classes: "Natural" i.e. the Adamic Man, unrenewed through the
new birth; "Spiritual" i.e. the renewed man as Spirit-filled
and walking in the Spirit in full communion with God; "Carnal",
"fleshly", i.e. the renewed man who, walking "after the
flesh", remains a babe in Christ." (Scofield Reference Bible,
pp. 1213, 1214.)

It is very important to observe the two main things in this Scofield note.
First, the division of men into three classes; second, we are told that
one of these classes of men comprises the 'carnal', the 'fleshly', 'the
babe(s) in Christ', 'who walk after the flesh'. To 'walk' implies the bent
of their lives; their leaning or bias is in one direction, that is,
towards carnality.

We ought not to miss three very salient and important facts about the teaching:

First, we note again that it divides all men into three classes or categories.
With this fact none of its proponents disagree, though they may present
it differently and apply it differently.

Second, one class or category is set out as containing the 'Christian'
who 'walks after the flesh'. The centre of his life is self, and he is
the same as the unrenewed man as far as the bent of his life is concerned.

Third, all those who accept this view use 1 Corinthians 3: 1-4 to support
it. Consequently, if it can be established that the preponderance of Scripture
teaches only two classes or categories of men -- regenerate and unregenerate,
converted and unconverted, those in Christ and those outside of Christ
-- the 'carnal Christian' teaching would be confronted with an insurmountable
objection. It would be in conflict with the whole emphasis of Scripture
and of the New Testament in particular.
Before I turn to some of the errors and dangers of the 'carnal Christian'
teaching it may be wise to indicate what I am not saying.

In this discussion of the 'carnal Christian' theory I am not overlooking
the teaching of the Bible about sin in Christians, about babes in Christ,
about growth in grace, about Christians who back-slide grievously, and
about the divine chastisement which all Christians receive.

I acknowledge that there are babes in Christ. In fact there are not only
babes in Christ, but there are different stages of 'babyhood' in understanding
divine truth and in spiritual growth.

I also recognize that there is a sense in which Christians may be said
to be carnal but I must add that there are different degrees of carnality.
Every Christian is carnal in some area of his life at many times in his
life. And in every Christian 'the flesh lusteth against the Spirit' (Gal.
5:17).

All the marks of Christianity are not equally apparent in all Christians.
Nor are any of these marks manifest to the same degree in every period
of any Christian's life. Love, faith, obedience, and devotion will vary
in the same Christian in different periods of his Christian experience;
in other words, there are many degrees of sanctification.

The Christian's progress in growth is not constant and undisturbed. There
are many hills and valleys in the process of sanctification; and there
are many stumblings, falls and crooked steps in the process of growth in
grace.

There are examples in the Bible of grievous falls and carnality in the
lives of true believers. Thus we have the warnings and the promises of
temporal judgment and of chastisement by our heavenly Father.

These truths are all acknowledged and are not the point of this present
discussion. The question we have to consider is: Does the Bible divide
men into three categories? This is the issue at the heart of the 'carnal
Christian' teaching.

The teaching that I am opposing involves nine serious errors:

1. The misuse of I Corinthians 3

First: This 'carnal Christian' doctrine depends upon a wrong interpretation
and application of 1 Corinthians 3:1-4, 'And I, brethren, could not speak
unto you as unto spiritual, but as unto carnal, even as unto babes in Christ...
are ye not carnal?' To understand the true meaning of these words it should
be remembered that 1 Corinthians is not primarily a doctrinal epistle.
Like all Scripture it contains doctrine, but it was not written -- as was
the Epistle to the Romans -- to lay doctrinal foundations. Paul's immediate
concern in writing this Epistle was to deal with practical problems in
a young church. In the third chapter, and earlier, he is dealing with the
danger of division arising out of a wrong esteem for those from whom they
heard the gospel. They were looking at second causes and forgetting the
God to whom alone all glory belongs. Instead of saying, 'We are Christ's
disciples' and recognizing their union in him, they were forming parties
and saying, 'We are Paul's for he founded the church in our city'; or 'Apollos
is more eloquent than Paul and he edifies us more'; or, 'We are of Peter'.
Thus opposing parties were set up.

It is important to see that the whole context is dealing principally with
this one problem of unwholesome division. However, it has a common root
with all the other problems in 1 Corinthians -- the defrauding of one by
another, the disorder at the Lord's Table, and so on. All the problems
were the result of carnality, the outcome of that remaining principle of
sin in all believers which Paul describes in Romans 7:2I-23: "I find
then a law, that, when I would do good, evil is present with me. For I
delight in the law of God after the inward man: but I see another law in
my members, warring against the law of my mind, and bringing me into captivity
to the law of sin which is in my members."

In endeavoring to understand how Paul thinks of those he addresses in 1
Corinthians 3 we must bear in mind the designation he gives to them in
chapter 1. He says they are 'sanctified in Christ Jesus', they are recipients
of 'the grace of God', enriched by Christ 'in all utterance, and in all
knowledge' (1:2-5). They are rebuked in chapter 3, not for failing to attain
to privileges which some Christians attain to, but for acting, despite
their privileges, like babes and like the unregenerate in one area of their
lives.

This is very different from saying that the Apostle here recognizes the
existence of a distinct group of Christians who can be called 'carnal'.
When Paul comes to speak of classes, he knows only two, as is clear in
chapter 2 of this same Epistle where he divides men into 'natural' and
'spiritual', and says, 'But the natural man receiveth not the things of
the Spirit of God: for they are foolishness unto him: neither can he know
them, because they are spiritually discerned. But he that is spiritual
judgeth all things, yet he himself is judged of no man' (1 Cor. 2:14-15).
Under the term natural the Apostle includes all those persons who are not
partakers of the Spirit of God. If the Spirit of God has not given to them
a new and higher nature then they remain what they are by their natural
birth, namely, natural men.

The spiritual may be but babes in grace and babes in knowledge. Their faith
may be weak. Their love may be in its early bud, their spiritual senses
may be but little exercised, their faults may be many; but if 'the root
of the matter' is in them and if they have passed from death unto life
-- passed out of the region of nature into that which is beyond nature
-- Paul puts them in another class. They are all spiritual men although
in some aspects of their behavior they may temporarily fail to appear as
such.

Certainly these Christians at Corinth were imperfectly sanctified, as indeed
are all Christians to a greater or lesser degree. But Paul is not saying
that they were characterized by carnality in every area of their lives.
He is not expounding a general doctrine of carnality but reproving a specific
out-cropping of carnality in one certain respect. When Paul does state
a foundational truth respecting the position of all Christians it is in
such words as, 'If any man be in Christ, he is a new creature', and for
all who are 'in Christ' it is also true that, 'old things are passed away;
behold, all things are become new' (2 Cor. 5:17). There is no place for
two classes of Christians in Paul's letter to the church at Corinth, and
indeed no place for it anywhere in the teaching of Scripture. To interpret
1 Corinthians 3:1-4 in such a way as to divide men into three classes is
to violate a cardinal rule for the interpretation of Scripture, namely,
that each single passage must be interpreted in the light of the whole.
It was a wise saying of one of the church fathers, 'If you have one Scripture
only on which to base an important doctrine or teaching you are most likely
to find, on close examination, that you have none'.

2. New covenant blessings are separated

Second: The 'carnal Christian' teaching divides the two basic blessings
of the new covenant because it denies that one of them is experienced by
all true Christians. Let me point out how basic the covenant is to Christianity.
Jesus was the mediator of the new covenant -- Hebrews 8:6-10: 'But
now hath he obtained a more excellent ministry, by how much also he is
the mediator of a better covenant, which was established upon better promises'.
The New Testament preachers were ministers of the new covenant -- 1 Corinthians
3:5, 6: 'Not that we are sufficient of ourselves to think anything as of
ourselves; but our sufficiency is of God; who also hath made us able ministers
of the new testament (A.S.V. new covenant); not of the letter, but of the
spirit: for the letter killeth, but the spirit giveth life.'

Every time we come to the Lord's table we are reminded of the blessings
of the new covenant -- Luke 22: 20, 'This cup is the new covenant in
my blood...'

These facts are enough to establish the importance of the new covenant.
But what are the two blessings of the new covenant? The answer is clearly
seen in many scriptural statements:
'Behold, the days come, saith the Lord, that I will make a new covenant
with the house of Israel, and with the house of Judah ... I will put my
law in their inward parts, and write it in their hearts ... I will forgive
their iniquity, and will remember their sin no more'(Jeremiah 31:31-34).

'For I will take you from among the heathen, and gather you out of all
countries, and will bring you into your own land. Then will I sprinkle
clean water upon you, and ye shall be clean: from all your filthiness,
and from all your idols, will I cleanse you. A new heart also will I give
you, and a new spirit will I put within you: and I will take away the stony
heart out of your flesh, and I will give you an heart of flesh. And I will
put my spirit within you, and cause you to walk in my statutes, and ye
shall keep my judgments, and do them' (Ezekiel. 36: 24-27).

'Whereof the Holy Ghost also is a witness to us: for after that he had
said before, This is the covenant that I will make with them after those
days, saith the Lord, I will put my laws into their hearts, and in their
minds will I write them; and their sins and iniquities will I remember
no more' (Hebrews 10:15-17).

It is important to note that this is one covenant with two inseparable
parts -- the forgiveness of sins and a changed heart. When a sinner is
reconciled to God something happens in the record of heaven, the blood
of Christ covers his sins. Thus, the first blessing is the forgiveness
of sins. But at the same time something happens on earth in the heart,
a new nature is given.

From the above Scriptures we also learn that Christ purchased the benefits
and blessings of the new covenant. And the Epistle to the Hebrews reminds
us that the gospel which the apostles preached as the gospel of Christ
was the gospel of the new covenant. Therefore, whatever else sinners may
receive when they are savingly called by the gospel, they must come into
the primary blessings of the new covenant, namely, the forgiveness of sins
and a new heart.

Well, what is the forgiveness of sins? It is an essential part of the justification
of a man before God. And what is a new heart? It is nothing less than sanctification
begun. But the 'carnal Christian' teaching appeals to those who are supposed
to be justified, as though a new heart and life are optional. Sanctification
is spoken of as though it can be subsequent to the forgiveness of sins
and so people are led to believe that they are justified even though they
are not being sanctified!
The truth is that we have no reason to believe that Christ's blood covers
our sins in the record of heaven if the Spirit has not changed our hearts
on earth. These two great blessings are joined together in the one covenant.
The working of the Spirit and the cleansing of Christ's blood are inseparably
joined in the application of God's salvation. Hence the teaching which
calls for an act of submission or surrender (or whatever else it may be
called) subsequent to conversion in order that the convert may live the
spiritual life, cuts the living nerve of the new covenant. It separates
what God has joined together.

3. Saving faith and spurious faith are not distinguished

The third major error is that this teaching does not distinguish between
true, saving belief and the spurious belief which is mentioned in the following
Scriptures: 'Many believed in his name ... But Jesus did not commit himself
to them' John 2:23,24. 'Many believed on him; but because of the Pharisees
they did not confess him' John 12:42,43. 'These have no root, which for
a while believe' Luke 8:13. Simon Magus 'believed' and was baptized but
his heart was 'not right in the sight of God' Acts 8:12-22. In other words,
it was 'belief' without a changed heart and because this was Simon's condition
Peter says he would perish unless he came to true repentance: he was 'in
the gall of bitterness and in the bond of iniquity' (vs. 23). And the evidence
that Simon Magus was indeed unsaved can be seen in his prayer. He, like
all unregenerate people, was only concerned with the consequence of sin
and made no request to be pardoned and cleansed from the impurity of sin.
'Pray ye,' he says to Peter, 'to the Lord for me, that none of these things
which ye have spoken come upon me'. Like the so-called 'carnal Christian'
he wanted Jesus as a kind of hell-insurance policy but he did not ask for
deliverance from sin!

In all these scriptural instances men 'believed'; they had 'faith', but
it was not saving faith. And all 'carnal Christians' profess their faith
but it is not always saving faith.

Charles Hodge, following the Scriptures, makes a clear distinction between
the different kinds of faith, (1) Speculative or dead faith, (2) temporary
faith, (3) saving faith.' Robert Dabney differentiates, (1) Temporary faith,
(2) historical faith, (3) miraculous faith, (4) saving faith.' The 'carnal
Christian' teaching makes no allowance for these distinctions, it gives
little or no recognition to the possibility of a spurious belief, instead
it implies or assumes that all who say they 'invite Jesus into their lives'
are in possession of saving faith. If these professing believers do not
live and act like Christians, their teachers may well say that it is because
they are not 'spiritual Christians'. The fact is they may not be
true believers at all!

4. The omission of repentance

A fourth flaw in the 'carnal Christian' teaching lies in its virtual exclusion
of repentance from the conversion experience. This is implied by the suggestion
that the 'carnal Christian' has not changed in practice but lives and acts
just like the natural man. This teaching is obviously set forth in the
diagram given above where self is still on the throne in the case of those
in the second group. But thus to suggest that repentance, including a changed
attitude to sin, is not an essential part of conversion is a very grave
error. It is to depart from the apostolic gospel. No one who so minimizes
the necessity of repentance can say with Paul, 'I kept back nothing that
was profitable unto you, but have shewed you, and have taught you publicly,
and from house to house, testifying both to the Jews, and also to the Greeks,
repentance toward God and faith toward our Lord Jesus Christ' (Acts 20:
20, 21).

John Cotton, one of the Puritan leaders of New England, was right when
he wrote: 'There is none under a covenant of grace that dare allow himself
in any sin; for if a man should negligently commit any sin, the Lord will
school him thoroughly and make him sadly to apprehend how he has made bold
with the treasures of the grace of God. Shall we continue in sin that grace
may abound? God forbid: None that has a portion in the grace of God dareth
therefore allow himself in sin; but if through strength of temptation he
be at any time carried aside, it is his greatest burden'.
5. Wrong teaching on assurance

In the fifth place the three-class theory is prone to give assurance to
those who were never really converted. When a person professes to belong
to Christ and yet lives like the world, how do we know that his profession
is genuine? How do we know it is not genuine? We don't! There are always
two possibilities: he may be a true Christian in a condition of back-sliding,
or it is quite possible he was never savingly united to Christ. Only God
knows. Therefore when we speak of a back-slider two errors must be avoided:
(1) Saying unequivocally that he is not a Christian; (2) Saying unequivocally
that he is a Christian. The fact is that we do not know, we cannot know
The Bible certainly teaches that to make men consider they are Christians
when in reality they are not is a great evil, and insofar as the 'carnal
Christian' theory allows for a whole category of 'Christians' whose hearts
are not surrendered in obedience to Christ, its tendency is to promote
that very evil. Nothing could be more dangerous. Lost, self-deceived souls
who should be crying out to God for that supernatural change which is made
known to themselves and to the world by a changed heart and life are often
found hiding comfortably behind this very theory. As long as they believe
it they will never seek a real salvation. Although they profess to hold
evangelical truth their position is far worse than that of natural men
who know that they are not converted!

The 'carnal Christian' teaching ignores much biblical teaching on the doctrine
of assurance, especially those Scriptures which show that Christian character
and conduct have a bearing on our assurance. The short First Epistle of
John was written in order that those who believe may know that they have
eternal life; that is, may know that they are born of God (5.13). Throughout
the Epistle John stresses the marks that accompany the new birth (3:9;
5:18). He shows that a man born again is not at home in the realm of sin,
and that disobedience to God's commandments cannot be the bent of
a Christian's life, as the 'carnal Christian' teaching would lead us to
believe. 'For whatsoever is born of God overcometh the world; and this
is the victory that overcometh the world, even our faith (5:4). 'And hereby
we know that we know him, if we keep his commandments. He that saith, I
know him, and keepeth not his commandments, is a liar, and the truth is
not in him. But whoso keepeth his word, in him verily is the love of God
perfected: hereby know we that we are in him (2:3-5).
From such texts it is clear that obedience is intimately related to assurance;
if we do not live and practice righteousness we have no reason to think
that we are 'born of God'.

Again, Jesus said, 'If you love me, keep my commandments,' (John 15.10)
not, 'To be a spiritual Christian keep my commandments', for obedience
is for all disciples. 'Follow holiness, without which no man shall see
the Lord' (Hebrews 12:14). 'Though he were a Son, yet learned he obedience
by the things which he suffered; and being made perfect, he became the
author of eternal salvation unto all them that obey him' (Hebrews 5:8,
9). 'But as he which hath called you is holy, so be ye holy in all manner
of conversation, because it is written, Be ye holy; for I am holy'(1 Peter
1:15, 16).

The Bible makes it crystal clear that there is a close relationship between
assurance and obedience; but the 'carnal Christian' teaching gives assurance
to those who are at home in the realm of sin. They are classed as Christians.
Many times this is a false and damning assurance because such have no biblical
reason to believe that they are Christians at all.

6. A low view of sin.

Sixth: The fruits of this teaching are not new to Christianity even though
the teaching appears on the present scene under a new mask. It is the old
doctrine of Antinomianism. Paul attacks this in Romans 6:1, 2 when he asks,
'What shall we say then? Shall we continue in sin that grace may abound?
God forbid...' By implication, the answer of the three-category teaching
to Paul's question is, 'Yes, you can continue in sin and be a carnal Christian'.
And that is Antinomianism!

7. A second work-of-grace made necessary

Seventh: 'carnal Christian' teaching is the mother of many second work-of-grace
errors in that it depreciates the biblical conversion experience by implying
that the change in the converted sinner may amount to little or nothing.
It goes on to say that the important change which affects a man's character
and conduct is the second step which makes him a 'spiritual Christian'.

8. A wrong view of Christ

Eighth: The 'carnal Christian' teaching is also the mother of one of the
most soul-destroying teachings of our day. It suggests that you can take
Jesus as your Savior and yet treat obedience to his lordship as optional.
How often is the appeal made to the so-called 'carnal Christians' to put
Jesus on the throne and 'make him Lord'! When they accept Jesus as Lord,
they are told, they will cease to be 'carnal Christians'. But such teaching
is foreign to the New Testament. When our Lord appeared in human form in
history the angel announced his coming in the words, 'For unto you is born
this day in the city of David a Savior, which is Christ the Lord' (Luke
2:11). He cannot be divided. The Savior and Lord are one. When the apostles
preached they proclaimed Christ to be Lord. To bow to his rule was never
presented in the Bible as a second step of consecration. 'For we preach
not ourselves, but Christ Jesus the Lord; and ourselves your servants for
Jesus' sake' (2 Corinthians 4:5).

When sinners truly receive him they do receive him as Lord. 'As ye have
therefore received Christ Jesus the Lord, so walk ye in him' (Colossians
2:6).

Matthew Henry, in his Introduction to the Gospel according to Matthew said:
'All the grace contained in this book is owing to Jesus Christ as our Lord
and Savior; and, unless we consent to him as our Lord we cannot expect
any benefit by him as our Savior.'

Charles Haddon Spurgeon warned his students: 'If the professed convert
distinctly and deliberately declares that he knows the Lord's will but
does not mean to attend to it, you are not to pamper his presumption, but
it is your duty to assure him that he is not saved. Do not suppose that
the Gospel is magnified or God glorified by going to the worldlings and
telling them that they may be saved at this moment by simply accepting
Christ as their Savior, while they are wedded to their idols, and their
hearts are still in love with sin. If I do so I tell them a lie, pervert
the Gospel, insult Christ, and turn the grace of God into lasciviousness.'

It is vital in this connection to notice how the apostles preached the
lordship of Christ. The word 'Savior' occurs only twice in the Acts of
the Apostles (5:31; 13:23), on the other hand the title 'Lord' is mentioned
92 times, 'Lord Jesus' 13 times, and 'The Lord Jesus Christ' 6 times in
the same book! The gospel is: 'Believe on the Lord Jesus Christ and thou
shalt be saved.'

It is the 'carnal Christian' teaching that has given rise to this erroneous
teaching of the divided Christ. When Peter preached what we might call
the first sermon after our Lord's ascension he made it abundantly clear
that we do not make Christ Lord at all: 'Therefore let all the house of
Israel know assuredly, that God hath made that same Jesus, whom ye have
crucified, both Lord and Christ' (Acts 2:36). God has made him Lord! 'For
to this end Christ both died, and rose, and revived, that he might be Lord
of the dead and living' (Romans 14: 9). And the same grace which saves
brings sinners to recognize this. But the three-category teaching invites
'carnal Christians' to make Christ Lord and thus become spiritual Christians.
Again, we see that this is treating our acceptance of his lordship as something
additional to salvation, when, in fact, recognition of him as Lord is an
integral and necessary part of conversion. A. A. Hodge has written:

'You cannot take Christ for justification unless you take him for sanctification.
Think of the sinner coming to Christ and saying, "I do not want to
be holy;" "I do not want to be saved from sin;" "I
would like to be saved in my sins;" "Do not sanctify me now,
but justify me now." What would be the answer? Could he be accepted
by God? You can no more separate justification from sanctification than
you can separate the circulation of the blood from the inhalation of the
air. Breathing and circulation are two different things, but you cannot
have the one without the other; they go together, and they constitute one
life. So you have justification and sanctification; they go together, and
they constitute one life. If there was ever one who attempted to receive
Christ with justification and not with sanctification, he missed it, thank
God! He was no more justified than he was sanctified."

9. False spirituality

Ninth: This teaching breeds Pharisaism in the so-called 'spiritual Christians'
who have measured up to some man-made standard of spirituality. There ought
to be no professed 'spiritual Christians', much less 'super-spiritual'
ones! George Whitefield, a man who lived very close to his Savior, prayed
all his days, 'Let me begin to be a Christian'. And another Christian has
truly said: 'In the life of the most perfect Christian there is every day
renewed occasion for self-abhorrence, for repentance, for renewed application
to the blood of Christ, for application of the rekindling of the Holy Spirit'.

Conclusion

The effect of believing the truth set out in these pages ought to be that
we long to see more true evangelism.

The 'carnal Christian' teaching is, after all, the consequence of a shallow,
man-centered evangelism in which decisions are sought at any price and
with any methods. When those pronounced to be converts do not act like
Christians, do not love what Christians love, and hate what Christians
hate, and do not willingly serve Christ in his church, some explanation
must be found other than calling upon them to 'decide' for Christ. They
have already done that and have already been pronounced by the preacher
or personal worker to be 'Christians'. But when they don't act like Christians
something is wrong. What is it? The teaching I have sought to answer says
that the trouble is that they are just 'carnal Christians'; they have not
made Christ 'Lord' of their lives; they have not let him occupy the throne
of their hearts. Once this explanation is seen to be unscriptural it will
also be seen to be closely connected with an initial error over evangelism
itself. Too often, modern evangelism has substituted a 'decision' in the
place of repentance and saving faith. Forgiveness is preached without the
equally important truth that the Spirit of God must change the heart. As
a result decisions are treated as conversions even though there is no evidence
of a supernatural work of God in the life.

Surely the best way to end this evil is to pray and labor for the restoration
of New Testament evangelism! Whenever such evangelism exists it is certain
that men will learn that it is not enough to profess to be a Christian,
and not enough to call Jesus 'Lord, Lord' (Luke 6:46). The gospel preached
in awakening power will summon men not to rest without biblical evidence
that they are born of God. It will disturb those who, without good reason,
have believed that they are already Christians. It will arouse backsliders
by telling them that as long as they remain in that condition the possibility
exists that they never were genuine believers at all. And to understand
this will bring new depths of compassion and urgency to the hearts of God's
people in this fallen world.
One of the greatest hindrances to the recovery of such preaching is the
theory we have considered. To reject that theory is to be brought back
to a new starting-point in evangelism and in the understanding of the Christian
life. It is to bring God's work into the center of our thinking. It is
to see afresh that there are only two alternatives -- the natural life
or the spiritual life, the broad way or the narrow way, the gospel 'in
word only' or the gospel 'in power and in the Holy Ghost' (1 Thessalonians
1:5), the house on the sand or the house on the rock.
There is no surer certainty than the fact that an unchanged heart and a
worldly life will bring men to hell. 'Let no man deceive you with vain
words: for because of these things cometh the wrath of God upon the children
of disobedience' (Ephesians 5: 6)

It is not only in the world today that evangelism is needed. It is
needed in the church.